Christianity
- Introduction
- The church and its history
- The essence and identity of Christianity
- The history of Christianity
- The primitive church
- The internal development of the early Christian Church
- Relations between Christianity and the Roman government and the Hellenistic culture
- The early liturgy, the calendar, and the arts
- The alliance between church and empire
- Theological controversies of the 4th and 5th centuries
- Liturgy and the arts after Constantine
- Political relations between East and West
- Literature and art of the “Dark Ages”
- Missions and monasticism
- The Photian schism and the great East–West schism
- From the schism to the Reformation
- Christianity from the 16th to the 20th century
- Contemporary Christianity
- Christian doctrine
- The nature and functions of doctrine
- Scripture and tradition: the apostolic witness
- Evangelism: the first teaching about the God of Jesus Christ
- Catechesis: instructing candidates for baptism
- Liturgy: the school and feast of faith
- Ethics: obeying the truth
- Aversion of heresy: the establishment of orthodoxy
- Apologetics: defending the faith
- Restatement: respecting language and knowledge
- Inculturation: respecting places and peoples
- Dogma: the most authoritative teaching
- Consensus: patterns of agreement
- Theology: loving God with the mind
- Symbolics: creeds and confessions
- Development: the maturation of understanding
- Schism: division over substantial matters
- Controversy: fighting over the faith
- Ecumenism: speaking the truth in love
- God the Father
- God the Son
- God the Holy Spirit
- The Holy Trinity
- Anthropology
- What it is to be human
- The human as a creature
- The human as the image of God
- Human redemption
- The problem of suffering
- The resurrection of the body
- Progressive human perfection
- The “new man”: The human being in the light of Christ
- The “reborn human”
- Human liberation
- Joy in human existence
- The charismatic believer
- Christian perfection
- Fellow humans as the present Christ
- The church
- Church tradition
- Eschatology
- Expectations of the Kingdom of God in early Christianity
- Expectations of the Kingdom of God in the medieval and Reformation periods
- Expectations of the Kingdom of God in the post-Reformation period
- The role of imminent expectation in missions and emigrations
- Eschatological expectations and secularization
- Concepts of life after death
- Aspects of the Christian religion
- Christian philosophy
- Christian mysticism
- Christian myth and legend
- The Christian community and the world
- The relationships of Christianity
- Christian missions
- Ecumenism
- Christianity and world religions
- Related
- Contributors & Bibliography
- Year in Review Links
Aspects of the Christian religion
Christian philosophy
It has been debated whether there is anything that is properly called Christian philosophy. Christianity is not a system of ideas but a religion, a way of salvation. But as a religion becomes a distinguishable strand of human history, it absorbs philosophical assumptions from its environment and generates new philosophical constructions and arguments both in the formation of doctrines and in their defense against philosophical objections. Moreover, philosophical criticism from both within and without the Christian community has influenced the development of its beliefs.
History of the interactions of philosophy and theology
Influence of Greek philosophy
As the Christian movement expanded beyond its original Jewish nucleus into the Greco-Roman world, it had to understand, explain, and defend itself in terms that were intelligible in an intellectual milieu largely structured by Greek philosophical thought. By the 2nd century ad several competing streams of Greek and Roman philosophy—Middle Platonism, Neoplatonism, Epicureanism, Stoicism—had merged into a common worldview that was basically Neoplatonic, though enriched by the ethical outlook of the Stoics. This constituted the broad intellectual background for most educated people throughout the Roman Empire, functioning in a way comparable to the pervasive contemporary Western secular view of the universe as an autonomous system within which everything can in principle be understood scientifically.
Neoplatonic themes that provided intellectual material for Christian and non-Christian thinkers alike in the early centuries of the Common Era included a hierarchical conception of the universe, with the spiritual on a higher level than the physical; the eternal reality of such values as goodness, truth, and beauty and of the various universals that give specific form to matter; and the tendency of everything to return to its origin in the divine reality. The Christian Apologists, Christian writers of the 2nd century who provided a defense of the faith against prevailing Greco-Roman culture, were at home in this thought-world, and many of them used its ideas and assumptions both in propagating the Gospel and in defending it as a coherent and intellectually tenable system of belief. They accepted the prevailing Neoplatonic worldview and presented Christianity as its fulfillment, correcting and completing rather than replacing it. Philosophy, they thought, was to the Greeks what the Law was to the Jews—a preparation for the Gospel; and several Apologists agreed with the Jewish writer Philo that Greek philosophy must have received much of its wisdom from Moses. Tertullian (c. 155/160–after 220)—who once asked, “What has Athens to do with Jerusalem?”—and Tatian (c. 120–173), on the other hand, rejected pagan learning and philosophy as inimical to the Gospel; and the question has been intermittently discussed by theologians ever since whether the Gospel completes and fulfills the findings of human reason or whether reason is itself so distorted by sin as to be incapable of leading toward the truth.
Greek philosophy, then, provided the organizing principles by which the central Christian doctrines were formulated. It is possible to distinguish between, on the one hand, first-order religious expressions, directly reflecting primary religious experience, and, on the other, the interpretations of these in philosophically formulated doctrines whose articulation both contributes to and is reciprocally conditioned by a comprehensive belief-system. Thus the primitive Christian confession of faith, “Jesus is Lord,” expressed the Disciples’ perception of Jesus as the one through whom God was transformingly present to them and to whom their lives were accordingly oriented in complete trust and commitment. The interpretive process whereby the original experience developed a comprehensive doctrinal superstructure began with the application to Jesus of the two distinctively Jewish concepts of the expected messiah and the Son of man who was to come on the last day and also of the son of God metaphor, which was commonly applied in the ancient world to individuals, whether kings or holy men, who were believed to be close to God. It continued on a more philosophical level with the use, in The Gospel According to John, of the idea of the Logos, drawn both from the Hebraic notions of the Wisdom and the Word of God and from the Greek notion of the Logos as the universal principle of rationality and self-expression. As Jesus, son of God, became Christ, God the Son, the second Person of the Trinity, he was identified with the Logos.
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